木曜日, 3月 16, 2017

十牛図 Daisetz Teitaro Suzuki「Manual Of Zen Buddhism」

The Ten Oxherding Pictures
Daisetz Teitaro Suzuki「Manual Of Zen Buddhism」

https://i.imgur.com/ta8hacI.gif 宋の時代12c普明「牧牛図」(中国、朝鮮で流通)

Manual Of Zen Buddhism (English Edition) Kindle版


https://i.imgur.com/EqDR5Qf.gif 宋の時代12c廓庵「十牛図」(日本で流通)


Ten Bulls of Zen in Animation 十牛図アニメ

The Ten Oxherding Pictures  From The Manual of Zen Buddhism, D.T. Suzuki  By Shubun (15th Century)







  1. 尋牛(じんぎゅう) - 牛を捜そうと志すこと。悟りを探すがどこにいるかわからず途方にくれた姿を表す。
  2. 見跡(けんせき) - 牛の足跡を見出すこと。足跡とは経典や古人の公案の類を意味する。
  3. 見牛(けんぎゅう) - 牛の姿をかいまみること。優れた師に出会い「悟り」が少しばかり見えた状態。
  4. 得牛(とくぎゅう) - 力尽くで牛をつかまえること。何とか悟りの実態を得たものの、いまだ自分のものになっていない姿。
  5. 牧牛(ぼくぎゅう) - 牛をてなづけること。悟りを自分のものにするための修行を表す。
  6. 騎牛帰家(きぎゅうきか) - 牛の背に乗り家へむかうこと。悟りがようやく得られて世間に戻る姿。
  7. 忘牛存人(ぼうぎゅうぞんにん) - 家にもどり牛のことも忘れること。悟りは逃げたのではなく修行者の中にあることに気づく。
  8. 人牛倶忘(にんぎゅうぐぼう) - すべてが忘れさられ、無に帰一すること。悟りを得た修行者も特別な存在ではなく本来の自然な姿に気づく。
  9. 返本還源(へんぽんげんげん) - 原初の自然の美しさがあらわれてくること。悟りとはこのような自然の中にあることを表す。
  10. 入鄽垂手(にってんすいしゅ) - まちへ... 悟りを得た修行者(童子から布袋和尚の姿になっている)が街へ出て、別の童子と遊ぶ姿を描き、人を導くことを表す。


伝 周文 筆:相国寺



  1. a b c 影山純夫『禅画を読む』淡交社 2011年、ISBN 9784473037268 pp.121-124







Zen Buddhism  

The Ten Oxherding Pictures

This page presents the Zen Ox-herding pictures (or Ten Bulls, as they are often referred to.) A better-known version than this version offered by Suzuki (that from Paul Reps' and Nyogen Senzaki's Zen Flesh, Zen Bones) is here. The pictures in the Reps version are by Tomikichiro Tokuriki.

A commentary to each picture in the Tomikichiro Tokuriki series, by well-known Tibetan teacher, Chogyam Trungpa, is here.

D.T.Suzuki's Manual of Zen Buddhism: Contents 

The Ten Oxherding Pictures

From Manual of Zen Buddhism, D.T. Suzuki

By Shubun (15th Century)

1. Undisciplined

With his horns fiercely projected in the air the beast snorts,
Madly running over the mountain paths, farther and farther he goes astray!
A dark cloud is spread across the entrance of the valley,
And who knows how much of the fine fresh herb is trampled under his wild hoofs!

2. Discipline Begun

I am in possession of a straw rope, and I pass it through his nose,
For once he makes a frantic attempt to run away, but he is severely whipped and whipped;
The beast resists the training with all the power there is in a nature wild and ungoverned,
But the rustic oxherd never relaxes his pulling tether and ever-ready whip.

3. In Harness

Gradually getting into harness the beast is now content to be led by the nose,
Crossing the stream, walking along the mountain path, he follows every step of the leader;
The leader holds the rope tightly in his hand never letting it go,
All day long he is on the alert almost unconscious of what fatigue is.

4. Faced Round

After long days of training the result begins to tell and the beast is faced round,
A nature so wild and ungoverned is finally broken, he has become gentler;
But the tender has not yet given him his full confidence,
He still keeps his straw rope with which the ox is now tied to a tree.

5. Tamed

Under the green willow tree and by the ancient mountain stream,
The ox is set at liberty to pursue his own pleasures;
At the eventide when a grey mist descends on the pasture,
The boy wends his homeward way with the animal quietly following.

6. Unimpeded

On the verdant field the beast contentedly lies idling his time away,
No whip is needed now, nor any kind of restraint;
The boy too sits leisurely under the pine tree,
Playing a tune of peace, overflowing with joy.

7. Laissez Faire

The spring stream in the evening sun flows languidly along the willow-lined bank,
In the hazy atmosphere the meadow grass is seen growing thick;
When hungry he grazes, when thirsty he quaffs, as time sweetly slides,
While the boy on the rock dozes for hours not noticing anything that goes on about him.

8. All Forgotten

The beast all in white now is surrounded by the white clouds,
The man is perfectly at his case and care-free, so is his companion;
The white clouds penetrated by the moon-light cast their white shadows below,
The white clouds and the bright moon-light-each following its course of movement.

9. The Solitary Moon

Nowhere is the beast, and the oxherd is master of his time,
He is a solitary cloud wafting lightly along the mountain peaks;
Clapping his hands he sings joyfully in the moon-light,
But remember a last wall is still left barring his homeward walk.

10. Both Vanished

Both the man and the animal have disappeared, no traces are left,
The bright moon-light is empty and shadowless with all the ten-thousand objects in it;
If anyone should ask the meaning of this,
Behold the lilies of the field and its fresh sweet-scented verdure.

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十牛図入門―「新しい自分」への道 (幻冬舎新書) 新書 – 2008/3

[mixi] 禪 Zen | 普明禅師の十牛図

 日本では、一般的に廓庵師遠禅師の十牛図が知られています。(尋牛・見跡・見牛・得牛・牧牛・騎牛帰家・忘牛存人・人牛倶忘・ 返本還源・入鄽垂手)






普明禅師の牧牛図は明代以降の中国や朝鮮半島で普及していた。日本においては室町時代以降 臨済宗楊岐派に属する廓庵禅師が作った十牛図が最も有名である。

廓庵十牛図の作者廓庵師遠禅師は、大随元静禅師(1065~1135)の法嗣で、臨済禅師より第十二代目 の法孫であるといわれている。しかし、生年寂年はじめその伝記 ははっきりしていない。大随元静禅師(1065~1135)の法嗣だと伝えられるので12世紀の人物だと考えて良いだろう。

廓庵十牛図は十枚の図にまず廓庵禅師が「頌」をつけ、廓庵の弟子慈遠 が 「総序」と頌の一つ一つに「小序」をつけたものと云われている。一説では「小序」も廓庵自身によるとも廓庵の友人とも云われるがはっきりしない。

十牛図には童子と牛が描いてある。牛とは我々が求めている真の自己(本来の面目)のことである。 この心牛(=真の自己)を禅体験によって捕まえようとする禅修行者が童子の姿で描 かれている。


十牛図 - Wikipedia


十牛圖 - 维基百科,自由的百科全书





日本首位容格分析心理學學者河合隼雄在《佛教與心理治療藝術》[6]一書中將十牛圖與容格所研究的西方心靈煉金術中的十幅玫瑰園圖(Rosarium Philosophorum,Rosary of the Philosophers)[7] [8] [9]作比較,而認為其中有相似之處。十牛圖中牧童象徵意識自我(ego),牛象徵無意識自性(Self)[10]


美國容格學者J. Marvin Spiegelman,與日裔美籍容格學者目幸黙僊(MIYUKI, Mokusen)認為十牛圖就是容格分析心理學中的個性化。他並指出普明第十圖“雙泯”的圖像是一輪明月,與容格喜愛的曼荼羅(mandala)形象類似。廓庵最後兩圖可看作自我自性又再分開,待下次時機成熟再融合。[12]

  1.  河合隼雄著;鄭福明、王求是譯. 佛教與心理治療藝術. 心靈工坊. 2004年. ISBN 9867574273.
  2. ^ Rosarium philosophorum. The Alchemy Web Site, Adam McLean. [2008年6月26日].
  3. ^ C. G. Jung and the Alchemical Renewal by Stephan A. Hoeller. The article first appeared in Gnosis: A Journal of Western Inner Traditions(Vol. 8, Summer 1988), and is reproduced here by permission of the author. All images are copyright © Adam McLean 1999 and 2000. [2008年6月25日].




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